loves Christ diligently endeavours to amend his life is ordained to eternal life I love Christ and endeavour diligently to amend my life therefore I am ordained to eternal life Is the Major here true or false if it be true then it is their error to say that love to Christ is not proper to the elect if it be false what becomes of the conclusion inferred from it If it be said which is all they can say that if aman can feel in his heart a sense of Gods love he may thence infer a conditional certainty of his election viz If he shall persevere in his love that is no more then what the non-Elect may have Suppose we one of them to know that he is a believer yet cannot he thence infer that he is elected or shall persevere to eternal life because he neither thinks true faith to be proper to Gods elect nor to have any promise of certain perseverance made to it to say that none of these brethren are true believers is the highest uncharitableness for what Scripture is it saith that it is essential to Christianity to be rightly informed concerning the connexion of faith with election or where is this doctrine so clearly revealed in the word as that all must needs be supposed to be wilfully blind who will not see and acknowledge it 3. This perswasion is in order of Nature after Faith therefore the nature of Faith cannot lie in it The Antecedent is presently proved because I must first be in the favour of God which I cannot be but by Faith ' ere I can know or be perswaded that I am in the favour of God for a proposition is alway in order of nature true before it is known to be true as every mans reason doth tell him And this order as it hath its foundation in reason so also in Scripture 1 John 5.13 These things have I written to you that believe in the name of the Son of God that ye may know ye have eternal life Bellarmine saw this and therefore inferrs that according to the opinion commonly received among Reformed Divines in his time men are justified before they do believe and methinks the learned Chamier doth not like himself when he goes about to untie this knot for he saith that Faith doth if not in order of time yet of nature follow justification a saying contrary to the whole current of Scripture 4. If Faith did consist in this perswasion it would follow that some who do hear the Gospel either were not bound to believe or were bound to believe a lie That any who hear the Gospel should not be bound to believe cannot be for then unbelief would be no sin to them and if no sin then could it not deserve condemnation when as we know from Scripture that it is the condemning sin And that some if obliged to believe that either they are elected or justified would be bound to believe a lie is as plain for certainly among those that hear the Gospel some are not chosen nor pardoned But what is more absurd then that any man should be bound to believe a lie can any thing be the object of faith but what is true or any thing the object of Divine Faith but what is so true that it cannot be false More need not be said against this error But it will be asked whether though the nature of Faith do not consist in this assurance yet it be not that which every believer doth some time or other find or whether any Child of God do so walk in darkness as that the light of Gods countenance is never lifted up on him no not before his death This I shall endeavour to answer by the following conclusions 1. No question as the Sun after it hath for all the day been hid in the clouds doth sometimes shew it self and that gloriously just before it sets so the Faith of a Christian after it hath for the greatest part of his life been clouded with doubts and fears doth near unto his death sometimes so manifest it self by some lively acts as that he can no longer doubt of its sincerity but cries out my Lord my Saviour In that little experience I have had in the world I have known sundry who have all their life been subject to fears and filled every Minister and Christian of their acquaintance with dreadful complaints against themselves who yet when they have been on their death-beds or have apprehended themselves so to be have triumphed over death in the Apostles language O death where is thy sting O grave where is thy victory 1 Cor. 15. They that are in the least conversant in our English Martyrology cannot but know how usual it was with God to seal up his love to his servants just when he called them out to set their own seals to his truth so high was their assurance that you would have thought that they had heard the Musick of the Coelestial Choire when they heard the ratling of the chains with which they were to be tied to the stake When Mr. Robert Glover was condemned to die and was now at a point to be delivered out of the world it so happened that two or three days before his heart being lumpish and destitute of all true consolation he felt in himself no aptness but rather an heaviness I all along use Mr. Fox his own words and dulness of Spirit fall of much discomfort to bear the bitter cross of Martyrdom whereupon fearing in himself lest the Lord had utterly withdrawn his wonted favour from him he made his moan to a Minister complaining how earnestly he had prayed day and night and yet could receive no motion nor sense of comfort from God but so soon as he came to the sight of the stake he was so mightily replenished with Gods holy comfort and heavenly joys that he cryed out clapping his hands Austin that was the name of the Minister to whom he had complained He is come he is come The Apostles that did alway beare about in their bodies the dying of our Lord Jesus that were alway delivered unto death for Jesus sake had also the life of Christ made so manifest in them that though they were troubled on every side yet they were not distressed did so constantly and assuredly know that he which raised up Jesus would raise them up also by Jesus and that their light afflâ—ctions which were but for a moment wrought for them a far more exceeding eternal weight of glory that they did not faint but rather waxed more bold by their bonds The same truth might also be compassed about with a cloud of witnesses of such as did die a natural death But that work is done to our hands by Melchior Adam and others who have delivered to us the story of the life and death of men famous in their generations for piety and learning Yea so usual is it with Christs Disciples to have their inward man renewed day by day
by inward sense therefore the Conclusion may be of Faith so that they make such Conclusions to be of faith not immediately but onely by consequence and that on supposition That a Proposition certain from inward sense is stronger then a Proposition certain from Divine revelation which is not universally true Nor yet do we say that this testimony of the Spirit doth make us infallibly certain onely we say that it makes those who keep Consciences void of offence and are zealous of good works have such a certainty as is not mixed with any actual tormenting doubt or fear so as they can their hearts not accusing them nor having any ground to accuse them of presumption call God Father and Christ their elder Brother and the Spirit their Advocate Yet after all this they will not swear that they are the children of God or if they should they would thereby do an act sufficient to darken all the evidence they before had of their Adoption for no one hath power to require such an Oath nor can any controversie be ended by such an Oath which could not be ended without it otherwise we do swear in sundry matters in the which we have not a greater or so great an evidence as it is possible for a man to have of his Adoption And in all Churches there is either from the Parents or other Sureties required as oft as Children are baptized an abrenunciation of the World Flesh and Devil and when the baptized children come to be adult and receive Confirmation 't is required of them that they profess before the Bishops and all the Congregation present That they do renew the solemn Promise and Vow that was made in their name at Baptisme ratifying and confirming the same in their own persons and acknowledging themselves bound to believe and to do all those things which their Godfathers and Godmothers then undertook for them Vid. Engl. Liturgy of the last Edition Now if so be persons could not be satisfied that they are sincere in their resolutions we should by calling them to make such Vows but teach them to dissemble and play the hypocrites Object But do not some of our Divines speak of an immediate testimony of the Spirit Answ They do But it is to be hoped that they mean no more then that the soul is sometimes more then usually meet to receive the Seal of the Spirit more then ordinarily disposed to give in its witness with the witness of the Spirit of God i. e sometimes it hath so abased it self before God or done acts so apparently tending to Gods glory so manifestly contrary to flesh and blood that it cannot upon the least reflection but discern the well-pleasingness of such actions unto God and consequently take comfort in them If they intend more then this by their immediate testimony they must not blame others if they say they understand them not or that they fear they understand not themselves Should any one hear a voice saying to him Thy sins are forgiven yea should he not onely hear such a voice but also see some glorious creature uttering that sound this would be an extraordinary testimony but before a man either could or ought to receive it and take comfort from it he must first have some rational evidence that the apparition or voice is from God and not from Satan who both can and frequently hath appeared and spoken not as from himself but from God We have in Scripture an example of Zachary punished because he did not believe the words of Gods Angel Luk. 1.20 there being sufficient evidence that he was an Angel of God and nothing in the Message that should render it incredible But we have also an Example of a Prophet more severely punished for believing one that pretended a Message from God whose Message had every thing in it that might make it unlike to be from God 1 Kin. 13.18 22 23. Wherefore to every young Convert who not patient to wait for his Assurance in a way of self-reflection and communing with his own heart looks for any thing like a vocal testimony I may say as did Gregory to Gregoria Videat cui ad manus non sunt Gregorii Epistolae A Lapide in 8◠ad Rom. v. 16. who had written to him that she would not let him alone till he had obtained a revelation that her sins were pardoned Rem difficilem postulas inutilem A difficult thing because it is not like that God in these dayes should so manifest his love and unprofitable because I should have as much ado perhaps to distinguish that voice as to discern the sincerity of my own actions Consult History and it will be found that where one hath been mistaken that did search and try his heart and ways hundreds have been deluded by voices apparitions impressions These delusions have been most frequent among the Romanists the sense whereof made Luther not many years before crept out from among them to say Pactum feci cum Deo meo ne vel visiones vel somnia vel etiam angelos mihi mittat Com. on Gen. cap. 38. I have agreed with God that he send neither visions nor dreams nor Angels Object Do not very eminent Divines say that Faith is general or special and that general Faith is little worth without special Faith Answ They do so and a good and convenient interpretation may be given of that distinction yea is given by the learned Dr. Hammond as to all the objects of Faith But it may not be dissembled that some of great note have made the essence of Faith to lie in a particular perswasion that a mans sins are pardoned an errour purposely refuted in the ensuing Treatise and which I am glad to observe rejected now almost by all Divines Indeed it makes us justified before Faith and therefore tends manifestly to harden unconverted sinners in their unbelief and puts the maintainers of it upon most horrible shifts in expounding sundry places of Scripture I instance in one which I do in the following sheets make much use of Ephes 1.13 In whom after ye believed ye were sealed Who would hence conclude that Faith does at least in order of nature if not of time go before Sealing or Assurance How can any who placeth Faith in fiducial Assurance bring himself off But poorly For Piscator who is even by Arminius a Professor of different perswasion from him much commended for solidity and clearness Vid. Epist Ecclesiasticas will not yield that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred having believed but in the Present believing So the Vulgar Latines credentes which Estius is fain to excuse by Ampliation a kind of Licentia Logica must be the best translation Besides we know that God maketh use of the Ministry of men to work faith but if faith were an assent to this that John or Thomas is pardoned it will be hard to explain how any man who hath not the gift of discerning Spirits
fears or if they do he may not be able to reach them or if to reach them not to pull them out There are perplexities of conscience which will puzzle and non-plus the most experienced Christian or Teacher But so strong are the Consolations of the Spirit that they break through all opposition of contrary grief and trouble whether arising from afflictions or guilt of sin 3. The sick Comforter may apply comfort unseasonably and nothing is more usual then to lose clave errante to speak peace where God speaks no peace but the consolations of the Spirit are never misplaced or mistimed he pours not the oil of gladness but into broken hearts he puts not the garments of praise upon any but those in whom hath been the Spirit of heaviness he applieth not his strong consolations to any but the heirs of the Promise nor to them neither but onely when they fly for refuge and lay hold of the hope that is set before them Heb. 6.18 19. When they flie as men pursued by the Revenger of blood did to the Cities of refuge or to the horns of the Altar 4. In the absence of the sick Comforter another may do the work as well perhaps as he but the Spirit is so a Comforter as none can comfort without him all consolation therefore is called the consolation of the holy Ghost Acts 9.31 Whilest the Spirit of the Lord did rest on Sampson he could break wit hs and cords but the Spirit being departed Sampson may go out and shake himself and think to do as at other times but he shall soon find a difference the Philistines shall prevail lead him away captive and put out his eyes So those who by the help of the Spirit have in former tribulations been made to rejoice and glorie may think when assaulted afresh to shew like chearfulness but if by any sin they have made the Spirit depart they shall find a little thing too heavy to bear the loss of a child which is but a common temptation shall make them cry and take on more like men then like Christians yea more like children then men Now put all these considerations together and when corruption next stirs say What! shall I grieve my Comforter my abiding my strong my wise my onely Comforter This question will strangle it in the womb if any ingenuity be left in the soul if is be grown hard and carnal through the deceitfulness of sin then nothing but arguments drawn from wrath will work on it III. Let it be pondred who they be that thus grieve the Spirit all men are not in a capacity so to do they that are have of all men least reason to do it Amyraldus in his Theses about the sin against the Holy Spirit hath well observed that a man may be considered under a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or relation one meerly natural or legall having knowledg of duty but no revelation of any mercy or pardon in case he sin he that in this case sins sinneth rather against the Father then against Son or Holy Ghost or else he may be considered as under an evangelical dispensation and that again two ways either so as onely to have heard of remission of sins but not at all to believe it or be affected with it he that sins in this state sins rather against the Son then against the Holy Ghost or so as not onely to have seen the marvellous light of the Gospel but also to have been refreshed with its beams and made to rejoice in it if in this state he sin wilfully he must needs grieve the Spirit but thus to sin is to sin at a very high rate when a man hath been made partaker of the holy Ghost and tasted of the powers of the world to come and of the heavenly gift the Spirit may say What could I have done more to endear religion and inodiate sin that I have not done To grieve the Spirit after all this by returning to folly and vanity is an affront and disingenuity not to be suffered and which shall be most severely punished either in this world or in the other or in both This leads to the Fourth Motive drawn from the sad effects and consequents of grieving the Spirit I will not say with Luther that it may make God ro carry it towards men tanquam si non esset Deus ipsorum sed Diabolus nor dare I so much as adventure to English so harsh an expression but I shall direct to one place of Scripture in which enough is said to terrifie us from grieving the Spirit They rebelled and vexed his holy Spirit therefore he was turned to be their enemy and he fought against them so far was he from assisting them against their enemies and he raised up enemies against them and caused Rebels to fall before them God's punishments under the Gospel are more spiritual not less severe As for the temporary beleever the Spirit being grieved by him may so forsake him as that the unclean Spirit may return with seven unclean spirits worse then that which was cast out he may be suffred so to fall as that it shall be impossible to renew him by repentance As for such as by the inhabitation of the Holy Ghost are consecrated and made Temples of God I am so strongly perswaded of the doctrine of perseverance that I do not think they ever again become of the Synagogue of Sathan but their grieving of the Spirit may be so punished as that 1. They may be permitted to fall into very foul and dishonourable lusts He that complieth with the motions of the Spirit is changed into the image of God from glory to glory he renews his strength as doth the Eagle but give me a man that grieves the Spirit he shall in a short time fall into abominable either opinions or practises and when we do consider how ugly have been the carriages and how scandalous the Apostasies of some that doubtless were enlightned and made the highest profession of Religion we cannot rest in any other cause of them then Gods judiciall blinding and hardening of them for vexing his Spirit of truth and holiness 2. All ordinances become unprofitable to them Promises sometimes sweeter then the honey and the honey-comb have no relish in them Commands and threatnings of which their hearts were wont to stand in awe now affect them no more then dreadful tales of men in another world Were it not for shame had they but any handsom excuse they would not come at ordinances at all the Disciples are told John 14.26 that the Spirit shall bring things to their remembrance by which I would not understand a bare calling them to mind but a bringing them to mind in their full vigor authority evidence 'T is the Spirit alone that sets home doctrines with demonstration and power the Spirit grieved the most weighty truths are no more regarded then so many idle dreams at least no more then do the enticing
uncertainties concerning our selves did we not sleight some Ordinance or omit some Duty or give way to some Lust 3. Though one may be a Child of God who doth want this Assurance yet is there no Child of God who sits down satisfied under the want of it who doth not desire to attain to the full assurance of hope Uncertainty of our condition is not so light an evil as that a Christian can carry it as if it were no burden nay but he follows Christ with unutterable sighs and groans he travelleth from Ordinance to Ordinance till his Evidences be cleared up and his Title to the Promises of Pardon be made out If a Child should have some doubt thrown into his mind concerning his Fathers love to him would he be at rest till it were removed How then can any Believer be himself under prevailing doubts concerning the good will of his Heavenly Father Hath God promised us his Spirit to seal us up to the day of redemption hath he besides his Covenant given us his Sacraments that we might have the more abundant consolation and after all this shall we quietly sit in the dark as if nothing ailed us how then dwelleth the love of God in us Especially those who have sometimes had the light of Gods countenance shining on them and have after lost it must needs be restless till they have recovered it Thou didst hide thy face and I was troubled Psal 30. v. 7. Troubled with a witness for it was his daily sorrow of heart yea it was as death to him for this he made his tears day and night he poured out his soul in him and his upbraidings by his enemies with this were as a sword in his bones Psal 42.3 4 10. As for the Spouse in the Canticles we do find Chap. 5. v. 6. that when her beloved had withdrawn himself and was gone her soul failed when she spake she sought but she could not find him she called but he made no answer Hereupon she goes to the Watchmen to the Daughters of Jerusalem charging them if they found her beloved to tell him she was sick of love v. 7.8 He never duly estimated the friendship of Christ who can bear his strangeness without great sorrow and heaviness of heart In answer to the third question How or in what way assurance is wrought by the Spirit I say His way of working is very dark and mysterious and assurance it self is better felt then expressed compared therefore as some conceive Rev. 2.17 to the Manna that is hid and to the white stono and the new name written in the stone which no man knoweth saving he that receiveth it The Spirit working in our regeneration is inexpressible compared therefore John 3. to the Wind that bloweth where it listeth the sound whereof we hear but know not whence it cometh nor whether it goeth his working in assuring us that we are regenerate is much more inexpressible There are two kinds of Acts in the soul 1. Direct Acts such as is that by which the soul cleaves to Christ or lays hold on him or believes in him for remission of sins and salvation 2. Reflex Acts such as is that by which a man returns on himself and doth though not believe yet know that he believes believes sincerely Such reflex acts are the most noble royal operations ' the most refined Spiritual workings sufficient if we had no other arguments to prove the souls immortality But such workings of the soul usually are but weak and transient Radius reflexus languet is the rule in Opticks and which leaves us at a greater loss those places of Scripture from which we should borrow our light in this matter are so vexed with variety of descants and interpretations that it is not easie to know what to make of them It would quite tire out the patience of an ordinary Reader if I should but recite the variety of Comments on that place 1 John 5.8 There are three that bear record on earth the Spirit the Water the Blood and these three agree in one That indeed seems to be more plain Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God But first Grotius will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he brings for proof a place or two in Scripture in which it seems to be so used because it is applyed to the witness of Conscience well having no other foundation to build his conceit on we may easily rid our hands of him for the witness of conscience is a joint witness it witnesseth together with God and is therefore called as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then granting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a joint-witnessing it will not be so easie to find out what the other partner is that is joined with Gods Spirit in this action as we translate it should seem to be our own Spirit But the Rhemists translate not with our Spirit but to our Spirit which translation is put into the Margin of the English Bibles now read and was in the Text of those formerly used and then it will be a question whether our spirit be not the joint-witnesser but onely the recipient of this witness and the joint-witnesser the Son of God or that voice caused in us by the Spirit of God Yet because some do therefore want assurance because they look for it in an undue and unwarrantable manner expecting some vocall testimony to tell them that they are the children of God I shall therefore endeavour to unfold the matter as I am able And this I lay down in the first place That look in what way the Spirit of bondage doth work Fear in the same way the Spirit of Adoption doth work Hope and Assurance now the Spirit bringeth unconverted persons under fears and troubles concerning their estate by convincing them of the demerit of sin and shewing them that they are under the power of sin John 16.8 He will convince the world of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is errorem prâ—…conceptum profligare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that fallacy in which something onely seemingly and not really contradictory to the question is proved is called ab ignoratione elenebi The secure unconsidering sinner lives in sin as if it were a very harmless innocent thing he makes a mock of it The Spirit therefore to awaken him out of his security and to put him under a necessity of enquiring after a Saviour doth joining with his conscience bring him under a three-fold conviction of Law of fact of state by some such Syllogisms Every liar shall have his portion in the lake that burneth with fire and brimstone I am a Liar Therefore I shall have my portion in the lake that burnes with fire and brimstone Or He that believeth not is condemned already I believe not Therefore I am condemned already Or He that
by his Comment on the Revelations He was much troubled about that place Rev. 13.5 Where it is said that the Beast had power to continue forty two months after much prayer he had though not a voice yet an impression so strong that a voice from heaven could scarce have made him more confident that he must count these months by Sabbaths as Daniels weeks are counted by Sabbaths he did so by the help of some Merchants and found the years to be Two hundred ninety four just the time of the ten first persecutions Doubtless therefore saith he that was the time of the Beast But who follows him in this who almost though he cannot confirm his own interpretation doth not think himself able to overthrow this 4. The most ordinary and safe way of coming to Assurance is that I before mentioned The discursive way in which a Believer from the fruits and effects of grace inferrs he hath the habit and from the habit concludes his justification and adoption This is proved 1. Because as it is a way least subject to delusion so is it also most suited to a rational creature whose way of acting is by discourse and argumentation If any Probleme be propounded to the Understanding which is not of it self known and evident the Understanding naturally falls to finding out some middle term or argument by which it may prove that the Predicate doth or doth not agree to the Subject let any man whatever try and he 'l find he cannot do otherwise And how little would be the difference betwixt a man and a beast if a man should assent to a thing unknown through an instinct and impression and should to one who asks him a reason of his perswasion be able to return nothing in answer but this I am perswaded because I am perswaded 2. We must also make Christ to have put himself to a very unnecessary expence in inspiring holy men to give unto us so many descriptions of Grace so many characters by which the power of Godlinesse may be known from the form if we were not to come to the knowledge of our grace by making practical Syllogismes before mentioned 3. Nor should we so often and so earnestly be called on to try and examine our selves whether we be in the faith if we were not to come to the knowledge of our faith in a discursive way arguing from the Effect to the Cause Nor can we give a better reason why our good works are called fruits then this Because as the Tree is known by its Fruits for a good tree cannot bring forth bad fruit nor a bad tree good fruits so the Heart by what proceeds from it is known whether it be good or evil 4. We find the Saints in Scripture coming to their Assurance this way Our rejoycing is this the testimony of a good conscience that in godly sincerity we have had our conversation in the world 2 Cor. 1.12 His joy was founded on the testimony of his Conscience but from what did his Conscience testifie from his sincere conversation 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth is laid up for me a crown of righteousnesse How plainly doth he here conclude his right to the Crown of Life from his having fulfilled the terms of the Covenant of Grace Nay in Scripture we do find that men are exhorted to do good works that by them they may ascertain themselves of their Calling Election Salvation 2 Pet. 1.10 Give diligence to make your calling and election sure by good works so it is in all the Latine copies so in some Greek copies not in those that our English Translators followed which is the reason why they are not in the English Bibles not as the Rhemists do slander us because we do not like them for as Dr. Fulke well replies the circumstance of the place doth of necessity require that good works be understood though they be not expressed in the Text. And the Rich 1 Tim. 6.17 18 19. are exhorted not to trust in uncertain riches but in the living God to do good to be rich in good works ready to distribute willing to communicate to what end that they might lay up in store for themselves a good foundation against the time to come and lay hold of eternal life The least that can hence be inferred is that good works are a foundation of evidence or if any one dislike the term foundation and shall choose rather with Petit to translate a Bill of contract a Bond or Obligation it comes much to the same for thence it will be easie to inferr That he who is rich in good works receives and layes up an Obligation from God that this mercy of his shall have it's recompence of reward 5. What need we go further then the experience of Christians Do not all find that their Assurance is higher or lower according as they can more or less discern the fruits of holiness When they are dead lumpish doth not Hope then fail or flag And if any after back-sliding be as confident of his estate as ever he was before such back-sliding do we not think that mans Faith was Presumption Now of this that hath been said concerning the way of attaining Assurance several good Uses may be made I. It confutes those who condemn all use of Signs and Marks asserting that we are presently to believe that God loves us with a special love The late times among many other sad effects produced or brought abroad sundry who in their printed Pamphlets did make it a sin to doubt or once to enquire whether we be in Christ saying that we do never find that any in the course of Christ's or his Disciples preaching that did ask the question Whether they believed or whether their faith were sincere But what if none did ask that question then must none ask it now Are all the various conditions of troubled souls set down in particular examples in the New Testament If any one had then doubted of the sincerity of his graces could he unless some one had been present that had the gift of discerning spirits have been cured of his doubts any other way then by examining himself by marks and signs But doubtless there were then some who did doubt or else the Apostle saw they had reason to doubt for when he exhorts 1 Cor. 11.28 Let a man examine himself and Gal. 6.4 Let every man prove his own work none can rationally think his meaning was Let a man take it for granted that his state is good and force himself into a perswasion that his work is acceptable to God he that should so do would neither have rejoycing in himself alone nor in another But this evil spirit of Antinomianisme is pretty well blessed be God laid and I will not dispute against it lest I should raise it again onely I judge it not unmeet to answer one Objection Object It may
glory if they find not in themselves the Spirit the onely seed and root of this hope Answ This notwithstanding there are divers good reasons why the Lord when he hath put grace into our hearts may yet not publish it in our consciences For 1. If we speak not of moderate but of high Assurance I think it is a wine too strong for our weak heads a wine too strong for our vessels to hold long a glimpse of it is enough to dazle the eye of the understanding neither our bodies nor our souls can long hold much of Heavens glory consult experience and you 'l find it so Peter James and John were upon the mount of Transfiguration but they were then besides themselves they knew not what they said Mar. 9.6 Paul when he was wrapt up into the third Heavens saw things that he could not utter but the sight transported him whether he were in the body or out of the body he could not tell 2 Cor. 12.3 4. Some Christians especially of the weaker sex being all affection do too much slight a setled calm and peace of soul as if it were little worth falling upon such passages as Rom. 15. Filled with all joy in believing and rejoycing with joy unspeakable and full of glory 1 Pet. 1.8 They think God hath forsaken them and that they want faith when they find not such a sugred joy and delight as the judicious Mr. Richard Hooker sitly calls it pag. 546. but to such I say they know not their own strength should God so feast them continually they would be less healthy and sound unfit for the duties of their ordinary particular callings and employments too much honey as it follows in the same Author Ibid. doth turn to gall and too much joy even spiritual would make us wantons yea as the full spring tide is preparatory to a low ebb so usually these highest passionate joys do make way for or at least go before the highest sorrows and fears therefore it is well all things considered that such cordials are not made our diet that such suavities are not common But if we speak even of Moderate Assurance there be sundry Reasons that may move God to let his servants be without that at least for a season 1. To keep them from Relapses Should a Father after manifold foul miscarriages upon the first submission of his Son receive him to Table and entertain him with Paternal smiles he would but encourage him to return to his former disorderly conversation but by keeping him at a distance and returning into favour with him by degrees he makes him more watchful Semblably if God upon our first recovery from the sins into which we have fallen should presently pardon us not onely in the Court of Heaven but also in the Court of Conscience if he should not onely pardon us but also let us have the assurance of pardon we might be apt to take up too slight thoughts of sins guilt and too easily run into the occasions of it but by letting us feel the smart and anguish of sin for days months years he maketh us more watchful he causeth us to make the straighter paths unto our feet for ever after David being left under the anguish of broken bones under the quick and smart sense of his Murder and Adultery did more ever after dread those sins then ever did a burnt Child dread the fire Let no man say that it is a low and legal business to keep from sin because of its bitterness for though I grant that the love of God be the most perfect motive yet it is not the most proper and powerful for those who are flesh as well as spirit and I verily believe the most refined Christians had they not either felt the smart of sin themselves or conversed with those that had would make too many bold adventures on the patience forbearance and long-sufferance of God After all this is come on us for our evil deeds aod for our great trespass should we again break thy Commandments Ezr. 9.13 14. 2. To keep them Humble For though times of Assurance should be times of Humility yet few are of so strong a grace as to be able to digest so great an happiness Pride will not sooner breed in any thing then in those sweet consolations that are shed abroad in our hearts by the Spirit of God assuring us of our interest in the Promises that vision of God which is apt in its own nature to make the soul abhor it self in dust and ashes Job 42.5 6. doth through the corruption in us but puff it up When St. Paul had been in the third Heavens enjoying Revelations to an hyperbole God then thinks meet to buffet him with the Messenger of Sathan after such extraordinary Vision of God he was ready to look on himself rather as an Angel then as flesh and blood therefore was there given him a thorn in the flesh He had either some very violent temptation to some fleshly lust or some other very piercing tryal and he tells us twice in one verse 2 Cor. 12.7 that this befel him lest he should be exalted above measure Also when Moses had been in the Mount and had acquired a lustre by conversing with God 't is so ordered that at the very foot of the Mount he meets with something to humble him and take him down Thy people have made a golden Calf then which no words could possibly have more cut his heart Our Saviour who vouchsafed to be tempted like unto us in all things was then led of the Spirit into the wilderness to be tempted of the Devil when he had just heard the voyce This is my well-beloved Son in whom I am well pleased Matth. 3.17.4.1 Happier a great deal is that mans case whose soul by inward desolation is humbled then he whose heart is through abundance of spiritual delight lifted up and exalted above measure Better it is sometimes to go down into the Pit with him who beholding darkness and bewailing the loss of inward joy and consolation cryeth from the bottom of the lowest Hell My God my God why hast thou forsaken me then continually to walk arm in arm with Angels to sit as it were in Abrahams bosome and to have no thought no cogitation but I thank my God it is not with me as with others saith the learned Hooker pag. 546. 3. God may hide his face from his servants and let them be in dark to make them the more earnest in their prayers and supplications As among us Fathers do hide themselves that their Children may seek after them and purposely make as if they did not hear that they may either come nearer them or cry louder None more servent none more frequent in prayers then they who did once live in the light of Gods countenance and have lost it Read but the Psalmes of David penned by him when he was in any desertion you 'l think that he breathed out his soul
ignorance and errours about the Terms and Conditions of the Covenant of Grace about knowing the time of Conversion about the way of working of Assurance and the nature of Assurance p. 120. to 123. 4. Because they keep the Devils counsel and bury their doubts in their own bosomes p. 123 124 125. 5. Because they joyn themselves to unmeet company Five sorts of people unmeet to be associated with by persons troubled in spirit p. 125 126 127. 6. Because they perversly cavil and dispute against that which should comfort them p. 127. to 130. 7. Because they give way to groundless scruples in reference to the use of Gods Ordinances and their own callings p. 130 131 132. 8. Because they do not heartily enough oppose some unmortified lusts p. 133 134. Q. By what motives may we quicken our selves to look after Assurance A. 1. Onely the Assured Christian can desire or adventure to die in coole blood p. 135 136 137 2. Onely the Assured Christian can despise the World and cheerfully indure the loss of Goods p. 137. to 140. 3. Assurance strengthens against reproaches of wicked men p. 141 142. 4. Assurance begets boldness in Prayer p. 142 143 144. 5. Assurance sweetens the reading the Word and receiving the Sacraments p. 144 145. 6. It inlarges in Praise and Thanksgiving p. 146 147. 7. It furthers Repentance in both its parts and acts p. 147 148 149. 8. It deadens to all needless disputes and controversies and fortifies against dangerous errors p. 150 151 152. Two objections against the speedy seeking of Assurance answered p. 153 154 155. Q. What means are to be used for getting Assurance three things premised 1. The Question must be intended of true Assurance not of Presumption p. 156. 2. No need that any new Rules should be prescribed for the getting of it p. 157. 3. When all Directions are given no Assurance can be had without self-examination p. 158. Directions I. A man must bring himself to be content without Assurance till God see meet for him Over-hasty and over-eager desire of Assurance dangerous and sinful p. 158. II. If we would have Assurance we must be thankful for the mercies we enjoy before Assurance comes p. 162 163 164. III. He that would have Assurance must believe till he feel he believes p. 164 to 167. IV. God must be waited on in the use of all Duties and Ordinances 1. Prayer 2. Reading and hearing the Word 3. Religions conference 4. Receiving the Sacrament 5. Singing Psalmes 167 to 171. V. Every Sin must be cast out and Universal obedience yielded p. 173. Q. What acts of Obedience most likely to yield Assurance A. 1. Acts of Charity p. 174 175 176. 2. Acts of Fraternal Correption p. 176. 3. Acts of Mortification p. 176. 4 Peace making p. 177 5 Loving of Enemies p. 177. VI. Give no way to unnecessary Scruples p. 178. Three Rules to prevent them 1. I must not call my self an Hypocrite for that which Scripture no where doth make a character of Hypocrisie p. 179. 2. Nor for that which would make all others Hypocrites as well as my self p. 180. 3. Nor for that which I have formerly answered p. 180. A Four-fold sinfulness in disquieting our selves with childish irrational fears 181 182. Obj. If I should trust to a false evidence I were undone Answ p. 182. Obj. There 's undiscerned as well as discerned Hypocrisie Answ p. 183. Q. How may he who hath Assurance do to keep it Usefulness of the question p. 183. Directions I. Let him well understand 1. On what terms he takes God 2. On what terms God takes him p. 184. II. Let him thankfully and admitingly acknowledg the goodness of God in bestowing Assurance p. 187 188. III. Let him keep himself from returning to former sins p. 189 190. IV. Let him keep his vows p. 190 191 192. V. Let him bring forth such fruit as before Assurance lie neither did nor could bring forth p. 192. c. Q. How may Assurance when it is lost be regained A. 1. He must bring himself to a due and just sense of his Condition p. 195. avoiding two extreams 1. A slighting of it 2. Having a too deep sense of this condition p. 196. 2. He must examine how and which way he lost his comforts p. 198. 3. He must justifie God until it return p. 200. 4 He must offer unto God what terms of agreement He pleaseth p. 201. 5. He must be sure to pray earnestly p. 204. Obj. But God doth not vouchsafe to receive a Prayer for me p. 206. A. It is our duty to pray alway and not to faint Q. What it is from which we may argue with God p. 210. A. 1. From all the names by which He hath called himself in Scripture suitable to our condition p. 210. 2. From the very extremity of our condition p. 212. 3. From his former gracious dealings p. 213. 4 From our own readiness to forgive others p. 215. 5. From the compassion and prayers of others for us p. 215. 6. From the ill use like to be made of our desertions by others good or bad p. 216. Discouraged or Hardned p. 217. FINIS